6. Accharāsaṅghātavaggo · 6. 指弹品复注
5. Paṇihitaacchavaggavaṇṇanā5. 愿眼品释义
§41
41. Pañcamassa paṭhame upamāva opammaṃ, so eva attho, tasmiṃ opammatthe bodhetabbe nipāto. Seyyathāpīti yathāti attho. Ettha ca tatra bhagavā katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya, pāricchattakopama (a. ni. 7.69) aggikkhandhopamādi (a. ni. 7.72) suttesu viya ca. Katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte (a. ni. 3.101) viya, suvaṇṇakārasattasūriyopamādisuttesu (a. ni. 7.66) viya ca. Imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento ‘‘seyyathāpi, bhikkhave’’tiādimāhāti potthakesu likhanti, taṃ majjhimaṭṭhakathāya vatthasuttavaṇṇanāya (ma. ni. aṭṭha. 1.70) na sameti. Tattha hi idaṃ vuttaṃ –
第五，一开始所举的比喻即称为譬喻，其义正是如此。在此译本中，有时世尊以某种义理围绕比喻展开说明，比如在《布施经》中，譬如帷幕的比喻（增支部7.69）、火堆蕴的比喻（增支部7.72）等典籍中都有类似用法。或有时先说比喻义，后说其本义，譬如盐及甘蔗的比喻（增支部3.101）、七宝日轮的比喻（增支部7.66）等。在此，释迦牟尼佛以秈米谷的比喻示现义理，开头说“比库们，例如说”之类文句，本来是后世论注中所作，不与本注《布施经》相合。此处有言曰——
Seyyathāpi, bhikkhave, vatthanti upamāvacanamevetaṃ. Upamaṃ karonto ca bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti, katthaci paṭhamaṃ atthaṃ dassetvā pacchā upamaṃ, katthaci upamāya atthaṃ parivāretvā dasseti, katthaci atthena upamaṃ. Tathā hesa ‘‘seyyathāpissu, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyyā’’ti sakalampi devadūtasuttaṃ (ma. ni. 3.261 ādayo) upamaṃ paṭhamaṃ dassetvā pacchā atthaṃ dassento āha. ‘‘Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi, ākāse’’tiādinā pana nayena sakalampi iddhividhaṃ atthaṃ paṭhamaṃ dassetvā pacchā upamaṃ dassento āha. ‘‘Seyyathāpi, brāhmaṇapuriso sāratthiko sāragavesī’’tiādinā (ma. ni. 1.314) nayena sakalampi cūḷasāropamasuttaṃ upamāya atthaṃ parivāretvā dassento āha. ‘‘Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ…pe… seyyathāpi, bhikkhave, puriso alagaddatthiko’’tiādinā nayena sakalampi alagaddasuttaṃ (ma. ni. 1.238) mahāsāropamasuttanti evamādīni suttāni atthena upamaṃ parivāretvā dassento āha. Svāyaṃ idha paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dassetīti.
譬如，比库们，说法中譬喻词语大抵如此。世尊造譬时，有时先说比喻本身，之后再表明实义；有时先说实义，之后再说比喻；有时先用比喻说明实义，之后再解释；有时由实义而后说比喻。比如在《天使使者经》（大毗尼尼注3.261引文）中，先以“譬如，比库们，两所房屋大门，其中有眼目之人立于中间观看”，先说比喻后说义。在《彼岸法门经》引导中，先表明眼目之人超越山谷、穿越山岳的神通义，后说“譬如天上”，例如用火焰堆的巨大燃烧比喻释义。又比如大毗尼尼注1.314引用《小辩经》中，先以婆罗门求道人之比喻，之后回转表明实义；又如《驱离烦恼经》（大毗尼尼注1.238）等属于大辩经，引导先明实义后转说比喻，并辅以诸多经文，皆先表比喻，再表实义。世尊常自先说比喻，后释实义。
Ettha hi cūḷasāropamādīsu (ma. ni. 1.312) paṭhamaṃ upamaṃ vatvā tadanantaraṃ upameyyatthaṃ vatvā puna upamaṃ vadanto upamāya atthaṃ parivāretvā dassetīti vutto. Alagaddūpamasuttādīsu pana atthaṃ paṭhamaṃ vatvā tadanantaraṃ upamaṃ vatvā puna atthaṃ vadanto atthena upamaṃ parivāretvā dassetīti vutto. Tenevettha līnatthappakāsiniyaṃ vuttaṃ – ‘‘upameyyatthaṃ paṭhamaṃ vatvā tadanantaraṃ atthaṃ vatvā puna upamaṃ vadanto upamāya atthaṃ parivāretvā dassetī’’ti vutto. Atthena upamaṃ parivāretvāti etthāpi eseva nayoti. Idha pana katthaci atthena upamaṃ parivāretvā dasseti. ‘‘Vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti vuttaṃ. Tattha vatthasutte tāva ‘‘seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ, tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya. Yadi nīlakāya, yadi pītakāya, yadi lohitakāya, yadi mañjiṭṭhakāya, durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe duggati pāṭikaṅkhā’’tiādinā (ma. ni. 1.70) paṭhamaṃ upamaṃ dassetvā pacchā upameyyattho vutto, na pana paṭhamaṃ atthaṃ vatvā tadanantaraṃ upamaṃ dassetvā puna attho vutto. Yena katthaci atthena upamaṃ parivāretvā dasseti. Vatthasutte viyāti vadeyya.
这里又提及在《小辩经》等（大毗尼尼注1.312）先说第一比喻，继而言明对应实义，复返再言比喻，最后归结以比喻圆满表达实义，语中指出在《驱离烦恼比喻经》等先说实义，继而比喻，再转回实义，终归以实义涵摄比喻。由此明确所谓“先说比喻，继而言实义，然后再论比喻，以此比喻反说实义”，此乃常见指导法。所谓“以实义涵摄比喻”，亦指相同理则、同一教旨。又说：有时缀以实义以考察比喻，或“如《帷幕经》、《火堆蕴经》等所说”。《帷幕经》中云，“譬如，比库们，帷幕乃至污秽，尘垢之物。如有染色者，应当收束……”又言“以不净性故”。此乃先说比喻，继而说明实义，非先述实义后说比喻。故所谓“时或以实义涵摄比喻”，此处应以《帷幕经》等为例。
Tathā pāricchattakopamepi ‘‘yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā, tasmiṃ samaye honti paṇḍupalāso dāni pāricchattako koviḷāro, na cirasseva dāni pannapalāso bhavissati…pe… evameva kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti. Paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hotī’’tiādinā (a. ni. 7.69) paṭhamaṃ upamaṃ dassetvā pacchā attho vutto. Aggikkhandhopame ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtanti. Evaṃ, bhanteti. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā’’tiādinā (a. ni. 7.72) paṭhamaṃ upamaṃyeva dassetvā pacchā attho vutto, na pana paṭhamaṃ atthaṃ vatvā tadanantaraṃ upamaṃ dassetvā puna attho vutto, tasmā ‘‘katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti na vattabbaṃ.
同理，在《帷幕比喻经》中云：“比库们，于某时，天众中有三十三天的帷幕荆棘和野草，心念坚定，实乃三十三天众，如是时帷幕荆棘野草存在……如是，圣弟子弃舍居家，入无家处出家修行。帷幕荆棘，便是圣弟子。目前如是义理。”在《火堆蕴比喻经》中亦说：“看此，诸比库，有一大火堆被燃烧，火焰明亮照耀众生。”复谓：“当思惟，何者为上？若有大火堆熊熊燃烧，可使人安心或端坐之者，乃是何？贵族女、婆罗门女及贵族家女，安坐于此。”诸多例经皆先说比喻，然后说义理，故不应说“时有或转而用实义解说比喻义”，应承此法。故不宜教诫说“时或以实义围绕比喻而说，譬如《帷幕》、《荆棘》、《火堆蕴》等”，虽有此语，实不宜为定论。
Keci panettha evaṃ vaṇṇayanti ‘‘atthaṃ paṭhamaṃ vatvā pacchā ca upamaṃ dassento atthena upamaṃ parivāretvā dasseti nāma, upamaṃ pana paṭhamaṃ vatvā pacchā atthaṃ dassento upamāya atthaṃ parivāretvā dasseti nāma, tadubhayassapi āgataṭṭhānaṃ nidassento ‘vatthasutte viyā’tiādimāhā’’ti. Tampi ‘‘katthaci atthena upamaṃ parivāretvā dasseti vatthasutte viya pāricchattakopamaaggikkhandhopamādisuttesu viya cā’’ti vattabbaṃ, evañca vuccamāne ‘‘katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte viyā’’ti visuṃ na vattabbaṃ ‘‘aggikkhandhopamādisutte viyā’’ti ettha ādisaddeneva saṅgahitattā. Loṇambilasuttepi hi –
然而，也有部分人述说：“先释实义，然后再说比喻，或在比喻中围绕实义解说之，谓此种法则，两种注本皆具，故称‘如《布施经》等’。”但此说法自应当视为不全面。既既如此，若以“时或以实义围绕比喻说明，乃如《帷幕》、《荆棘》、《火堆蕴》等”，则此说应当成立。但常见文中并无“盐及甘蔗比喻经”那般之用法，非如“火堆蕴经”等般使用。以“火堆蕴”“盐及甘蔗”等为例，通篇内证已成相对固定体系，不应混淆。
‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi.
盐及甘蔗比喻云：“譬如，比库们，智者或贤者受王或府大官之宴饮，享用多种清凉之汤，有含盐水，有甘蔗汁，有酸涩苦辣者，有甜者，有粗咸味，有不咸味之汤汁等。”
‘‘Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattassa nimittaṃ uggaṇhāti ‘idaṃ vā me ajja bhattasūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattasūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati…pe… aloṇikassa vā vaṇṇaṃ bhāsatī’ti. Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattanimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti, so taṃ nimittaṃ uggaṇhāti.
「比库们啊，这位智者、出离者、善巧者、观察者，取用食物作为食粮的标记时，会观察说：『这顿食物今时适口，令人欢喜，能够摄受；这顿食物能满足，能够多持；这顿食物具有好颜色可观…蘗植物今时适口，令人欢喜，能够摄受；蘗植物能够满足，能够多持；蘗植物具有好颜色可观…若是草的颜色显现。』这位智者、出离者、善巧者、观察者因取用食物之标记而获得掩蔽之利益、薪资之利益、施与之利益。因何而得？正如是，比库们，这位智者、出离者、善巧者、观察者，观察此食物标记。又如是，比库们，某些智者、出离者、善巧比库对身身观行住，对受受、对心心、对法法观行住，具足热诚、正知、念住，调伏世间的贪欲和忧患。在此诸法中修习法相观的智者，其心定于一境，烦恼净除，观察此标记。」
‘‘Sa kho, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 5.374) –
「比库们啊，这位智者、出离者、善巧比库获得利益，便是在现法中安然欢悦，得持正念正知。因何而得？实则，因为该智者、出离者、善巧比库观察自己心相。」（参见增支部尼柯耶第5章第374节）
Evaṃ paṭhamaṃ upamaṃ dassetvā pacchā attho vutto. ‘‘Suvaṇṇakārasūriyopamādisuttesu viya cā’’ti idañca udāharaṇamattena saṅgahaṃ gacchati suvaṇṇakārasuttādīsu paṭhamaṃ upamāya adassitattā. Etesu hi suvaṇṇakāropamasutte (a. ni. 3.103) tāva –
如此宣说第一种比喻之后，随即明说义理。『如同在黄金工匠所说的诸喻中』，此处单以这例示作总结，初调诸如黄金工匠经等。于此黄金工匠喻中（增支部尼柯耶3章103节），如下宣示——
‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni, kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ…pe… paggahanimittaṃ…pe… upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.
「比库们，具有加强意念者，当时应于三种标记依次分别观想——应时观想安定的标记，应时观想握持的标记，应时观想舍弃的标记。如若比库专一观想安定标记，心则安住于此处，如沉泥土；若专一观想握持标记，心则于此处生起波动；若专一观想舍弃标记，心不趋于正定、无漏灭除。由是，具加强意念者当时依次观想三种标记，令心柔软、善行、明朗不破，正得定于无漏灭除。」
‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpitvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ daheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati, yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakena yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.
「譬如，比库们，黄金匠人或在制金工匠，若以火熔炼金块，将金块置于火口燃烧，继以灰土围护，并以火口掷掷金块，浸渍以水，长久静观，如是反复。若黄金匠或制金工匠专精于此金块炼制，心中守护此金块。若以水浸渍金块，心中令金块熄灭死亡；若长久只对金块静观，金块则不至成熟变坏。正如是，黄金匠人因长时炼制金块，令金块柔软、善用、明亮而不断坏。任谁渴望的戒臂、耳环、舌饰、黄金项链，即得满足其愿。」
‘‘Evameva kho, bhikkhave, adhicittamanuyuttena bhikkhu…pe… sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’ti (a. ni. 3.103) –
「正如是，比库们，具加强意念之比库，……正得定于无漏灭除。其心令入应当证得之法，故于彼处获得见证的资具，具足念处。」（增支部尼柯耶3章103节）
Evaṃ paṭhamaṃ atthaṃ dassetvā tadatantaraṃ upamaṃ vatvā punapi attho evaṃ paṭhamaṃ atthaṃ dassetvā tadanantaraṃ upamaṃ vatvā punapi attho vutto.
这样先说明了第一个义理，然后接着说比喻，再说一次义理；同样先说明第一个义理，然后接着说比喻，再说一次义理，内容是重复的。
Sattasūriyopame ca –
又如七颗太阳的比喻——
‘‘Aniccā, bhikkhave, saṅkhārā, adhuvā, bhikkhave, saṅkhārā, anassāsikā, bhikkhave, saṅkhārā, yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti so kho, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati, deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo, te ussussanti visussanti na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā, evaṃ adhuvā, bhikkhave, saṅkhārā’’tiādinā (a. ni. 7.66) –
世尊说：『比库们，行蕴是无常的，比库们，现在的行蕴是无常的，比库们，行蕴是无常的、不能依赖的、应当对此生起厌倦、离欲与解脱。须弥山乃群山之王，其长八十四由旬，阔八十四由旬，耸立于大海之中，又高耸于大海。此乃时节，譬如在久远年代，长久年月，甚至有多千年、多万年乃至千万年，天人虽长寿非长驻，众多种子、树木和草药虽生于此处，却会枯萎凋谢，不会长存。不变如此，行蕴是无常的，现在的行蕴是无常。』这是《增支部》中第七卷六十六经的内容。
Paṭhamaṃ atthaṃ dassetvā tadanantaraṃ upamaṃ vatvā punapi attho vutto. Atha vā ‘‘sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ aruṇuggaṃ. Evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ kalyāṇamittatā’’ti yadetaṃ saṃyuttanikāye (saṃ. ni. 5.49) āgataṃ, taṃ idha sūriyopamasuttanti adhippetaṃ siyā. Tampi ‘‘katthaci upamāya atthaṃ parivāretvā dassetī’’ti iminā na sameti paṭhamaṃ upamaṃ vatvā tadanantaraṃ atthaṃ dassetvā puna upamāya avuttattā. Paṭhamameva hi tattha upamā dassitā, ‘‘imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento seyyathāpi, bhikkhaveti ādimāhā’’ti. Idampi vacanamasaṅgahitaṃ vatthasuttassa imassa ca visesābhāvato. Ubhayatthāpi hi paṭhamaṃ upamaṃ dassetvā pacchā attho vutto , tasmā evamettha pāṭhena bhavitabbaṃ ‘‘tatra bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti vatthasutte viya pāricchattakopama- (a. ni. 7.69) aggikkhandhopamādisuttesu (a. ni. 7.72) viya ca, katthaci atthena upamaṃ parivāretvā dasseti suvaṇṇakārasattasūriyopamādisuttesu (a. ni. 7.66) viya, imasmiṃ pana sālisūkopame paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dassento seyyathāpi, bhikkhaveti ādimāhā’’ti. Aññathā majjhimaṭṭhakathāya virujjhati. Idhāpi ca pubbenāparaṃ na sameti. Majjhimaṭṭhakathāya vuttanayeneva vā idhāpi pāṭho gahetabbo.
先说明了第一个义理，接着说比喻，再次阐述义理。又如『太阳升起是前行相，也是前兆，即晨红云。』同样，圣者八正道的产生也是前行相、前兆，这是善友。此内容来自《相应部》（第五卷四十九经），此处可称之为太阳比喻经。这里说『有时以比喻解说义理』的说法不恰当，因已先说比喻，继而再说明义理，再依照比喻阐发义理。初时已在此处说过比喻，指出『在此糙米之喻中，即先用比喻说明义理，如“要在此即‘比库们’等言语中阐发义理”』。因本文未归纳在长论中，且二义同现，故先说比喻后说明义理是合理修习方法。如同《增支部》第七卷六十九经”、“八部聚集经”和“七十个太阳比喻经”等经典及解释，先说比喻，继而释义理，其意即是在此糙米之喻中，先用比喻说明义理，如同“比库们”等言。若不如此，则与中部论相悖，且前后不合，应遵循中部论的说法。
Kaṇasadiso sāliphalassa tuṇḍe uppajjanakavālo sālisūkaṃ, tathā yavasūkaṃ. Sūkassa tanukabhāvato bhedavato bhedo nātimahā hotīti āha – ‘‘bhindissati, chaviṃ chindissatīti attho’’ti. Yathā micchāṭhapitasālisūkādi akkantampi hatthādiṃ na bhindati bhindituṃ ayoggabhāvena ṭhitattā, evaṃ ācayagāmicittaṃ avijjaṃ na bhindati bhindituṃ ayoggabhāvena uppannattāti imamatthaṃ dasseti ‘‘micchāṭhapitenā’’tiādinā. Aṭṭhasu ṭhānesūti ‘‘dukkhe aññāṇa’’ntiādinā vuttesu dukkhādīsu catūsu saccesu pubbantādīsu catūsu cāti aṭṭhasu ṭhānesu. Ghanabahalanti cirakālaparibhāvanāya ativiya bahalaṃ. Mahāvisayatāya mahāpaṭipakkhatāya bahuparivāratāya bahudukkhatāya ca mahatī avijjāti mahāavijjā. Taṃ mahāavijjaṃ. Mahāsaddo hi bahubhāvatthopi hoti ‘‘mahājano’’tiādīsu viya. Taṇhāvānato nikkhantabhāvenāti tattha taṇhāya abhāvameva vadati.
糙米果的壳端会生出芽苗，此芽苗称作糙米芽，也称作谷芽。芽苗细小，故芽苗与谷芽虽异则异，但区别不大故言不显著。『分裂、折断芽的意涵』即指，错误地拔取芽苗等，因不具备折断的条件而不能折断，如同大象不会轻易折断米芽。因此称为『错误拔取』。经论中八个处所，论述诸苦第一个为「无知」。苦等四谛里有“初起”(“前生”)四谛，总计八处。因长时毁坏，极端损害。此为大无明，是重大无知。大无明声音虽多，正如“大众人”等名。意指贪欲消失即表示贪欲灭失之意。
§42
42. Dutiye pādeneva avamaddite akkantanti vuccamāne hatthena avamadditaṃ akkantaṃ viya akkantanti ruḷhī hesāti āha – ‘‘akkantanteva vutta’’nti. Ariyavohāroti ariyadesavāsīnaṃ vohāro. Mahantaṃ aggahetvā appamattakasseva gahaṇe payojanaṃ dassetuṃ – ‘‘kasmā panā’’tiādi āraddhaṃ. Tena ‘‘vivaṭṭūpanissayakusalaṃ nāma yoniso uppāditaṃ appaka’’nti na cintetabbaṃ, anukkamena laddhapaccayaṃ hutvā vaḍḍhamānaṃ khuddakanadī viya pakkhandamahoghā samuddaṃ, anukkamena nibbānamahāsamuddameva purisaṃ pāpetīti dīpeti. Paccekabodhiṃ buddhabhūminti ca paccatte upayogavacanaṃ. Vaṭṭavivaṭṭaṃ kathitanti yathākkamena vuttaṃ.
第四十二条：所谓右侧肘部被挫伤时称为“肘被挫伤”。此时手如被挫伤的肘部。称为“肘部挫伤”。称为“圣人的行为”，意指圣者所处之地的行为。为使认识清晰，举例说明：“为什么呢？”为引发开示。故不应思虑“展卷斜依善缘而生之分明”，而应理解为恰如由细流汇聚成大河，随着流入，将广阔海洋引入人间，如同涅槃大海般宽广。此词亦用于偏觉者。轮回流转之说谈到一切事物的演变过程。
§43
43. Tatiye dosena paduṭṭhacittanti sampayuttadhammānaṃ, yasmiṃ santāne uppajjati, tassa ca dūsanena visasaṃsaṭṭhapūtimuttasadisena dosena padūsitacittaṃ. Attano cittenāti attano cetopariyañāṇena sabbaññutaññāṇena vā sahitena cittena. Paricchinditvāti ñāṇena paricchinditvā . Iṭṭhākārena etīti ayo, sukhaṃ. Sabbaso apeto ayo etassa, etasmāti vā apāyo, kāyikassa cetasikassa ca dukkhassa gati pavattiṭṭhānanti duggati, kāraṇāvasena vividhaṃ vikārena ca nipātiyanti etthāti vinipāto, appakopi natthi ayo sukhaṃ etthāti nirayoti evamettha attho veditabbo.
第三，苦恼是污秽心，属于烦恼诸法中起于世系的。由于烦恼所损毁，染污聚集而不能解脱的烦恼，称为污秽心。所谓自心，指的是凭借自知己心或全知慧所涵摄的心。所谓破坏，即用智慧将其破坏。以刀斧等利器为比喻，是指能够切割的工具，表示安乐。所谓没有安乐，是指无安乐，亦即地狱，缘于身心苦的去向、产生、停留，乃至消亡等多方面烦乱，称为畜积。这里说明地狱是苦的所在，故应当如此了解。
§44
44. Catutthe saddhāpasādena pasannanti saddhāsaṅkhātena pasādena pasannaṃ, na indriyānaṃ avippasannatāya. Sukhassa gatinti sukhassa pavattiṭṭhānaṃ. Sukhamevettha gacchanti, na dukkhanti vā sugati. Manāpiyarūpāditāya saha aggehīti saggaṃ, lokaṃ.
第四，欢喜悦已由信心坚定而生，由称信信心而成，不由根尘之不欢喜而生。所谓安乐去向，是指安乐的生起与停留。安乐由此而来，没有苦而得安乐。由喜悦所诞生的境界就是天界、三界。
§45
45. Pañcame pariḷāhavūpasamakaro rahado etthāti rahado, udakapuṇṇo rahado udakarahado. Udakaṃ dahati dhāretīti udakadaho. Āviloti kalalabahulatāya ākulo. Tenāha – ‘‘avippasanno’’ti. Luḷitoti vātena āloḷito. Tenāha – ‘‘aparisaṇṭhito’’ti. Vātābhighātena vīcitaraṅgamalasamākulatāya hi parito na saṇṭhito vā aparisaṇṭhito. Vātābhighātena udakassa ca appabhāvena kalalībhūto kaddamabhāvappattoti āha – ‘‘kaddamībhūto’’ti. Sippiyo muttasippiādayo. Sambukā saṅkhasalākavisesā. Carantampi tiṭṭhantampīti yathālābhavacanametaṃ daṭṭhabbaṃ. Tameva hi yathālābhavacanataṃ dassetuṃ – ‘‘etthā’’tiādi āraddhaṃ.
第五，烦恼消除如咒语中所说的水满之秘咒。水能燃烧，称为水火。污浊者因多混浊而烦乱。故称“烦乱者”。被风吹动称为“无定性者”。风扰水使水变浊，称为动荡不安即无定性。水因风吹沙石而变浊故称“有沉淀者”。肢节如甲虫及其他结壳似物。即使行走或停息，仍属其物。用此喻明“此处”的含义。
Pariyonaddhenāti paṭicchāditena. Tayidaṃ kāraṇena āvilabhāvassa dassanaṃ. Diṭṭhadhamme imasmiṃ attabhāve bhavo diṭṭhadhammiko, so pana lokiyopi hoti lokuttaropīti āha – ‘‘lokiyalokuttaramissako’’ti. Pecca samparetabbato samparāyo, paraloko. Tenāha – ‘‘so hi parattha atthoti parattho’’ti. Iti dvidhāpi sakasantatipariyāpanno eva gahitoti itarampi saṅgahetvā dassetuṃ – ‘‘apicā’’tiādimāha. Ayanti kusalakammapathasaṅkhāto dasavidho dhammo. Satthantarakappāvasāneti idaṃ tassa āsannabhāvaṃ sandhāya vuttaṃ. Yassa kassaci antarakappassāvasāneti veditabbaṃ. Ariyānaṃ yuttanti ariyānaṃ ariyabhāvāya yuttaṃ, tato eva ariyabhāvaṃ kātuṃ samatthaṃ. Ñāṇameva ñeyyassa paccakkhakaraṇaṭṭhena dassananti āha – ‘‘ñāṇameva hī’’tiādi. Kiṃ pana tanti āha – ‘‘dibbacakkhū’’tiādi.
被遮蔽，意为被覆盖。由此缘起，污浊之相显现。世间诸法中，业力所生的生命具此污秽状态，既有此世也有出世间之别，故称“世出世差别”。死后之归宿，谓彼彼岸，称为他方（彼处）。因此还谈及双重义：既包含现世又包涵他世。并以十种善业为例，说明佛陀喻示临终之意。故此论述净灭他世的缘起状态。善法包摄有十六法，描绘圣人内外变化，由此显示其内在智慧。称为“智慧观见”之法。
§46
46. Chaṭṭhe acchoti tanuko. Tanubhāvameva hi sandhāya ‘‘abahalo’’ti vuttaṃ. Yasmā pasanno nāma accho na bahalo, tasmā ‘‘pasannotipi vaṭṭatī’’ti vuttaṃ. Vippasannoti visesena pasanno . So pana sammā pasanno nāma hotīti āha – ‘‘suṭṭhu pasanno’’ti. Anāviloti akaluso. Tenāha – ‘‘parisuddho’’tiādi. Saṅkhanti khuddakasevālaṃ, yaṃ ‘‘tilabījaka’’nti vuccati. Sevālanti kaṇṇikasevālaṃ. Paṇakanti udakamalaṃ. Cittassa āvilabhāvo nīvaraṇahetukoti āha – ‘‘anāvilenāti pañcanīvaraṇavimuttenā’’ti.
第六，轻微。轻微体质或状态，故称“不重”。因喜悦故称“轻微”，故亦云“喜悦者仍复增长”。特意标明为喜悦。诚然，完整欢喜者名为“善现”。污秽即不净，故曰“清净”等。称作稻草谷物、称作稻穗。谷物指细小谷类。水饮作蜜汁。此处说明心之污秽是扰乱五盖的因缘，因而称“无染污即离五盖者”。
§47
47. Sattame rukkhajātānīti ettha jātasaddena padavaḍḍhanameva kataṃ yathā ‘‘kosajāta’’nti āha – ‘‘rukkhānamevetaṃ adhivacana’’nti. Koci hi rukkho vaṇṇena aggo hoti yathā taṃ rattacandanādi. Koci gandhena yathā taṃ gosītacandanaṃ. Koci rasena khadirādi. Koci thaddhatāya campakādi. Maggaphalāvahatāya vipassanāvasena bhāvitampi gahitaṃ. ‘‘Tattha tattheva sakkhibhabbataṃ pāpuṇātī’’ti (a. ni. 3.103) vacanato ‘‘abhiññāpādakacatutthajjhānacittameva, āvuso’’ti phussamittatthero vadati.
第七，树木种类。此处通过“出生名”而增加词汇，例如以“森林名”说明。诸树具显著的色彩，如红色檀香。具芳香者如好使檀香。具味道者如柯树等。具坚硬者如桂花等。因果之道，由于观照得以证得。有见证之功力，故语云：依此说明四禅境三禅定，是《阿毗达摩尼毗他》卷三所载，友阿拉汉佛弟子指出。
§48
48. Aṭṭhame cittassa parivattanaṃ uppādanirodhā evāti āha – ‘‘evaṃ lahuṃ uppajjitvā lahuṃ nirujjhanaka’’nti. Adhimattapamāṇattheti atikkantapamāṇatthe, pamāṇātītatāyanti attho. Tenāha – ‘‘ativiya na sukarā’’ti. Cakkhuviññāṇampi adhippetamevāti sabbassapi cittassa samānakhaṇattā vuttaṃ. Cittassa ativiya lahuparivattibhāvaṃ theravādena dīpetuṃ – ‘‘imasmiṃ panatthe’’tiādi vuttaṃ. Cittasaṅkhārāti sasampayuttaṃ cittaṃ vadati. Vāhasatānaṃ kho, mahārāja, vīhīnanti potthakesu likhanti, ‘‘vāhasataṃ kho, mahārāja, vīhīna’’nti pana pāṭhena bhavitabbaṃ. Milindapañhepi (mi. pa. 4.1.2) hi katthaci ayameva pāṭho dissati. ‘‘Vāhasatāna’’nti vā paccatte sāmivacanaṃ byattayena vuttanti daṭṭhabbaṃ. Aḍḍhacūḷanti thokena ūnaṃ upaḍḍhaṃ. Kassa pana upaḍḍhanti? Adhikārato vāhassāti viññāyati. ‘‘Aḍḍhacuddasa’’nti keci. ‘‘Aḍḍhacatuttha’’nti apare. Sādhikaṃ diyaḍḍhasataṃ vāhāti daḷhaṃ katvā vadanti, vīmaṃsitabbaṃ. Catunāḷiko tumbo. Pucchāya abhāvenāti ‘‘sakkā pana, bhante, upamaṃ kātu’’nti evaṃ pavattāya pucchāya abhāvena na katā upamā. Dhammadesanāpariyosāneti sannipatitaparisāya yathāraddhadhammadesanāya pariyosāne.
第四十八条 说到第八，心的旋转是起灭，故曰——“如是微细地生起，又微细地熄灭”。「极大小」者，谓超越度量之大小，意谓超越常量。故称曰“过度则难”。眼识亦如是，皆谓诸法与心同时一刹那。上座部特别指出心极微细旋转之状曰“在此状态”等。所谓心行，是指与心相应的整个意识体系。尊者，请注意，古书中常写“瓦哈萨塔那”，意谓一百车轮，但正确是“一百车轮有”，《弥林问答》中亦见此种读法。“瓦哈萨塔那”是复数，故需区分。所谓半小，是减半增加的意思，是量的叙述。有人说“半小”是小半字，也有人说是四分之一。坚固是一百二十五，盖因四乃一杵之数。问答中虽无喻，然说法完善。所谓教法圆满，是指集众僧共集，尊重如实讲法而论其圆满。如是释义。
§49
49. Navame pabhassaranti pariyodātaṃ sabhāvaparisuddhaṭṭhena. Tenāha – ‘‘paṇḍaraṃ parisuddha’’nti. Pabhassaratādayo nāma vaṇṇadhātuyaṃ labbhanakavisesāti āha – ‘‘kiṃ pana cittassa vaṇṇo nāma atthī’’ti? Itaro arūpatāya ‘‘natthī’’ti paṭikkhipitvā pariyāyakathā ayaṃ tādisassa cittassa parisuddhabhāvanādīpanāyāti dassento ‘‘nīlādīna’’ntiādimāha. Tathā hi ‘‘so evaṃ samāhite citte parisuddhe pariyodāte’’ti (dī. ni. 1.243-244; ma. ni. 1.384-386, 431-433; pārā. 12-13) vuttaṃ . Tenevāha – ‘‘idampi nirupakkilesatāya parisuddhanti pabhassara’’nti. Kiṃ pana bhavaṅgacittaṃ nirupakkilesanti? Āma sabhāvato nirupakkilesaṃ, āgantukaupakkilesavasena pana siyā upakkiliṭṭhaṃ. Tenāha – ‘‘tañca kho’’tiādi. Tattha attano tesañca bhikkhūnaṃ paccakkhabhāvato pubbe ‘‘ida’’nti vatvā idāni paccāmasanavasena ‘‘ta’’nti āha. Ca-saddo atthūpanayane. Kho-saddo vacanālaṅkāre, avadhāraṇe vā. Vakkhamānassa atthassa nicchitabhāvato bhavaṅgacittena sahāvaṭṭhānābhāvato upakkilesānaṃ āgantukatāti āha – ‘‘asahajātehī’’tiādi. Rāgādayo upecca cittasantānaṃ kilissanti vibādhenti upatāpenti cāti āha – ‘‘upakkilesehīti rāgādīhī’’ti. Bhavaṅgacittassa nippariyāyato upakkilesehi upakkiliṭṭhatā nāma natthi asaṃsaṭṭhabhāvato, ekasantatipariyāpannatāya pana siyā upakkiliṭṭhatāpariyāyoti āha – ‘‘upakkiliṭṭhaṃ nāmāti vuccatī’’ti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādimāha. Tena bhinnasantānagatāyapi nāma iriyāya loke gārayhatā dissati, pageva ekasantānagatāya iriyāyāti imaṃ visesaṃ dasseti. Tenāha – ‘‘javanakkhaṇe…pe… upakkiliṭṭhaṃ nāma hotī’’ti.
第四十九条 第九，明净者，是说经净，质性清净。曰——“白净清净”。明净等，是形色缘所得到之色界，故曰“心有色之义何？”他处因无形色，他说“无”，此义却是阐明彼心之净化照明，称为“鬼蓝”等故。经中亦道：“于此禅心清净明净。”（《长部净相》、《中部净相》、《巴利长部》）以此故曰——“此亦无染清净者，谓光明”。且无染者，云何为须弥心？本性无染，外染相缘亦或有染故，谓之染污。故曰“彼此亦于此”，前因后果，依偎出示。比库们常谓彼时“此法”，现在依时称“彼法”。四音减少义。“故”字表辞句结构，说明句意。所说之义，必定明确，谓须弥心因缺斥染污故，非生而染也。贪等五盖远离，心续不净为碍，搅扰动摇，故曰“染污谓贪等”。须弥心中无相转染之污，因连续平稳故此非污，然因连续而生转称污——“称污谓谓”。今以正喻说明：行于世间污秽体现，特指连续之行为。因说曰——“瞬间转动，称污”。
§50
50. Dasame bhavaṅgacittameva cittanti ‘‘pabhassaramidaṃ, bhikkhave, citta’’nti vuttaṃ bhavaṅgacittameva. Yadaggena bhavaṅgacittaṃ tādisapaccayasamavāye upakkiliṭṭhaṃ nāma vuccati, tadaggena tabbidhurapaccayasamavāye upakkilesato vimuttanti vuccati. Tenāha – ‘‘upakkilesehi vippamuttaṃ nāma hotī’’ti. Sesamettha navamasutte vuttanayānusārena veditabbaṃ.
第五十条 第十，乃须弥心，即名“光明此心，诸比库”，谓此须弥心。凡因须弥心依生，则名为污，因无依而生则名为解脱。故曰“染污离脱乃名”。依第四十九条说法话语，谨慎解之。
Paṇihitaacchavaggavaṇṇanā niṭṭhitā. · 愿眼品释义完毕。